Ibn Taymiyya - Knowledge

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his admiration for Shaykh Abdul Qadir Jilani, a revered Sufi saint. Ibn Taymiyyah praised Shaykh Abdul Qadir Jilani for his adherence to the Sharia (Islamic law) and his deep spirituality, considering him a model of the correct practice of Sufism . Ibn Taymiyyah's writings reflect a balanced approach to Sufism. In his "Majmu' al-Fatawa," he acknowledges the importance of Tasawwuf when practiced in alignment with the Qur'an and Sunnah. He wrote about the legitimate spiritual practices that lead to purification of the soul (tazkiyah) and the cultivation of sincerity (ikhlas). Ibn Taymiyyah distinguished between genuine Sufi practices and those he considered deviations. For instance, he was critical of certain ecstatic utterances (shath) and practices he viewed as departures from orthodox Islam, but he appreciated the works of early Sufis like Junayd al-Baghdadi and Abdul Qadir Jilani who maintained a firm grounding in Sharia. Moreover, Ibn Taymiyyah himself was buried in a Sufi cemetery, which signifies his recognition and respect within the broader Sufi community . His respect for genuine Sufism is evident in his admiration for Abdul Qadir Jilani, whose teachings emphasized the importance of Sharia compliance along with spiritual devotion . This reverence is not merely theoretical; Ibn Taymiyyah's students and followers, such as Ibn Qayyim al-Jawziyya, also echoed his views, furthering the integration of Sufi spirituality with orthodox Islamic practice . Thus, Ibn Taymiyyah’s approach to Sufism was one of reform rather than outright rejection. He supported Sufi practices that stayed true to Islamic principles and critiqued those that strayed. This balanced perspective is crucial for understanding his relationship with Tasawwuf and dispelling the notion that he was entirely against Sufism .

2583:. Many scholars have argued that Ibn Taymiyya did not enjoy popularity among the intelligentsia of his day. Yossef Rapoport and Shahab Ahmed assert that he was a minority figure in his own times and the centuries that followed. Caterina Bori goes further, arguing that despite popularity Ibn Taymiyya may have enjoyed among the masses, he appears to have been not merely unpopular among the scholars of his day, but somewhat of an embarrassment. Khalid El-Rouayheb notes similarly that Ibn Taymiyya had "very little influence on mainstream Sunni Islam until the nineteenth century" and that he was "a little-read scholar with problematic and controversial views." He also comments "the idea that Ibn Taymiyya had an immediate and significant impact on the course of Sunni Islamic religious history simply does not cohere with the evidence that we have from the five centuries that elapsed between his death and the rise of Sunni revivalism in the modern period." It was only since the late nineteenth and the early twentieth centuries that the scholarly influence of Ibn Taymiyya has come to acquire an unprecedented prominence in Muslim societies, due to the efforts of Islamic revivalists like 1521:(legal verdict) on Assaf al-Nasrani, a Christian cleric who was accused of insulting Muhammad. He accepted the invitation and delivered his fatwa, calling for the man to receive the death penalty. Despite the fact that public opinion was very much on Ibn Taymiyya's side, the Governor of Syria attempted to resolve the situation by asking Assaf to accept Islam in return for his life, to which he agreed. This resolution was not acceptable to Ibn Taymiyya who then, together with his followers, protested against it outside the governor's palace, demanding that Assaf be put to death, on the grounds that any person—Muslim or non-Muslim—who insults Muhammad must be killed. His unwillingness to compromise, coupled with his attempt to protest against the governor's actions, resulted in him being punished with a prison sentence, the first of many such imprisonments which were to come. The French orientalist 1370: 3576:

in interpretation of scriptural evidences, with later works focusing on refutation of Greek logic, questioning the prevalent practices of the time, and anti-Christian and anti-Shia polemics. Ibn Taymiyya's total works have not all survived and his extant works of 35 volumes are incomplete. The ascendancy of scholastic interest in his medieval treatises would recommence through the gradual efforts by 18th-century Islamic reform movements. Salafi theologians of Syria, Iraq, and Egypt of the late 19th and early 20th centuries would edit, publish, and mass-circulate many of his censured manuscripts among the Muslim public, making Ibn Taymiyya the most-read classical Islamic theologian in the world; however, as his scholarly impact increased, dissensions and altercations over Ibn Taymiyya's viewpoints continue to escalate.

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the religious and political authorities in Syria and Egypt. He was arrested and released several more times, but while he was in prison, he was allowed to write Fatwas (advisory opinions on matters of law) in defense of his beliefs. Despite the controversy that surrounded him, Ibn Taymiyya's influence grew and it spread from Hanbali circles to members of other Sunni legal schools and Sufi groups. Among his foremost students were Ibn Kathir (d. 1373), a leading medieval historian and a Quran commentator, and Ibn Qayyim al-Jawziya (d. 1350), a prominent Hanbali jurist and a theologian who helped spread his teacher's influence after his teacher's death in 1328. Ibn Taymiyya died while he was a prisoner in the citadel of Damascus and he was buried in the city's Sufi cemetery.

1529:" Ibn Taymiyya, together with the help of his disciples, continued with his efforts against what, "he perceived to be un-Islamic practices" and to implement what he saw as his religious duty of commanding good and forbidding wrong. Yahya Michot says that some of these incidences included: "shaving children's heads", leading "an anti-debauchery campaign in brothels and taverns", hitting an atheist before his public execution, destroying what was thought to be a sacred rock in a mosque, attacking astrologers and obliging "deviant Sufi Shaykhs to make public acts of contrition and adhere to the Sunnah." Ibn Taymiyya and his disciples used to condemn wine sellers and they would attack wine shops in Damascus by breaking wine bottles and pouring them onto the floor. 1514:, "the real reasons were more trivial". Michot stated five reasons as to why Ibn Taymiyya was imprisoned by the Mamluk government, they being: not complying with the "doctrines and practices prevalent among powerful religious and Sufi establishments, an overly outspoken personality, the jealousy of his peers, the risk to public order due to this popular appeal and political intrigues." Baber Johansen stated that the reasons for Ibn Taymiyya's incarcerations were, "as a result of his conflicts with Muslim mystics, jurists, and theologians, who were able to persuade the political authorities of the necessity to limit Ibn Taymiyya's range of action through political censorship and incarceration." 45: 2338:

allowed to remarry that person until and if that person marries and divorces another person. Only then could the man, who took the oath, remarry his previous wife. Ibn Taymiyya accepted this but rejected the validity of three oaths taken under one sitting to count as three separate divorces as long as the intention was not to divorce. Moreover, Ibn Taymiyya was of the view that a single oath of divorce uttered but not intended, also does not count as an actual divorce. He stated that since this is an oath much like an oath taken in the name of God, a person must expiate for an unintentional oath in a similar manner.

2213: 2334:. However, almost every modern Muslim nation-state has come to adopt Ibn Taymiyya's position on this issue of divorce. At the time he issued the fatwa, Ibn Taymiyya revived an edict by the sultan not to issue fatwas on this issue but he continued to do so, saying, "I cannot conceal my knowledge". As in previous instances, he stated that his fatwa was based on the Qur'an and hadith. His view on the issue was at odds with the Hanbali position. This proved controversial among the people in Damascus as well as the Islamic scholars who opposed him on the issue. 542: 3249:(ignorance)." The authors further state that his two famous students, Ibn Qayyim and Ibn Kathir, agreed with this ruling. He called for a defensive jihad to mobilize the people to kill the Mongol rulers and any one who supported them, Muslim or non-Muslim. Ibn Taymiyya when talking about those who support the Mongols said, "Everyone who is with them (Mongols) in the state over which they rule has to be regarded as belonging to the most evil class of men. He is either an atheist ( 7109: 895: 2146:, during the proceedings. The scholars suggested that he accept that his creed was simply that of the Hanbalites and offered this as a way out of the charge. However, if Ibn Taymiyya ascribed his creed to the Hanbali school of law then it would be just one view out of the four schools which one could follow rather than a creed everybody must adhere to. Uncompromising, Ibn Taymiyya maintained that it was obligatory for all scholars to adhere to his creed. 2188:, his views on divine attributes, specifically whether a direction could be attributed to God, were debated by the Indian scholar Safi al-Din al-Hindi, in the presence of Islamic judges. Ibn Taymiyya failed to convince the judges of his position and so was incarcerated for the charge of anthropomorphism on the recommendation of al-Hindi. Thereafter, he together with his two brothers were imprisoned in the Citadel of the Mountain ( 1785: 906: 3253:) or a hypocrite who does not believe in the essence of the religion of Islam. This means that he (only) outwardly pretends to be Muslim or he belongs to the worst class of all people who are the people of the bida` (heretical innovations)." Yahya Mochet says that, Ibn Taymiyya's call to war was not simply to cause a "rebellion against the political power in place" but to repel an "external enemy". 2386: 1585:. Ibn Taymiyya believed that the Alawites were "more heretical than Jews and Christians", and according to Carole Hillenbrand, the confrontation with the Alawites occurred because they "were accused of collaborating with Christians and Mongols." Ibn Taymiyya had further active involvements in campaigns against the Mongols and their alleged Alawite allies. 2253:. He was freed when al-Nasir Muhammad retook the position of sultan on March 4, 1310. Having returned to Cairo a week later, he was received by al-Nasir. The sultan would sometimes consult Ibn Taymiyya on religious affairs and policies during the rest of his three-year stay in Cairo. During this time he continued to teach and wrote his famous book Al- 3081:) against a Muslim who does not obey Islam. But at the same time Ibn Taymiyya maintained that no one can question anothers faith and curse them as based on one's own desire, because faith is defined by God and the prophet. He said, rather than cursing or condemning them, an approach should be taken where they are educated about the religion. 3155:, as "Ibn Taymiyya and His children". Yossef Rapoport, a reader in Islamic history at Queen Mary, however, says this is not a probable narrative. Ibn Taymiyya's intellectual tradition and ideas such as his emphasis on the revival of pristine ideals and practices of early generations also made an intense impact on the leading ideologue of 2462:

dirhams, and his skullcap fetched a full 500." A few mourners sought and succeeded in "drinking the water used for bathing his corpse." His tomb received "pilgrims and sightseers" for 600 years. His resting place is now "in the parking lot of a maternity ward", though as of 2009 its headstone was broken, according to author

1925:—among commanders of the military and non-commanders, their ruling is the same as theirs, and they have apostatized from the laws . If the righteous forbears have called the withholders from charity apostates despite their fasting, praying, and not fighting the Muslims, how about those who became murderers of the 3341:. The participants of the Mardin conference also rejected the categorization of the world into different domains of war and peace, stating that the division was a result of the circumstances at the time. The participants further stated that the division has become irrelevant with the existence of nation states. 4717:

He incurred the wrath of some Shāfiʿī and other ʿulamāʿ (religious scholars) and theologians for some of his teachings on theology and law. He was persecuted and imprisoned in Syria and Egypt, for his tashbīh (anthropomorphism), several of his rulings derived through ijtihād (independent reason), and

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Ibn Taymiyyah, often perceived as a critic of Sufism, had a more nuanced view than is commonly understood. While he critiqued certain practices he deemed innovations (bid'ah), he was an admirer of the spiritual path when it adhered to the foundational principles of Islam. A notable example of this is

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Aḥmad Taqī al-Dīn Ibn Taymiyya, whose like has not been seen in mastery of both the traditional and rational sciences and in the power of argument. Egypt and India have revived his books and the books of his student Ibn Qayyim al-Jawziyya, after a time when they were only available in Najd. Now, they

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When the Mongols invaded Syria in 1300, he was among those who called for a Jihad against them and he ruled that even though they had recently converted to Islam, they should be considered unbelievers. He went to Egypt in order to acquire support for his cause and while he was there, he got embroiled

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was a blameworthy religious innovation. For this, Ibn Taymiyya, was imprisoned in the Citadel of Damascus sixteen years later on July 18, 1326, aged 63, along with his student Ibn Qayyim. The sultan also prohibited him from issuing any further fatwas. Hanbali scholar Ahmad ibn Umar al-Maqdisi accused

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Ibn Taymiyya had a simple life, most of which he dedicated to learning, writing, and teaching. He never married nor did he have a female companion throughout his years. Professor Al-Matroudi stated that this may be why he was able to engage fully with the political affairs of his time without holding

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says Ibn Taymiyya produced some 700 works in the field of Islamic sciences. His scholarly output has been described as immense with a wide scope and its contents "bear the marks of brilliant insights hastily jotted down". In his early life, his work was mostly based on theology and the use of reason

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and others who put the religion of Islam similar to the religion of the Jews and Christians, and claiming that these are all ways to Allah.. Then among them are those who choose the religion of the Jews or Christians, and those who choose the religion of the Muslims. This phenomenon is increasing in

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Make sure you do not listen to what is in the books of Ibn Taymiyya and his student Ibn Qayyim al-Jawziyya and other such people who have taken their own whim as their God, and who have been led astray by God, and whose hearts and ears have been sealed, and whose eyes have been covered by Him... May

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In 1313, the Sultan allowed Ibn Taymiyya to return to Damascus, where he worked as a teacher and a jurist. He had supporters among the powerful, but his outspokenness and his nonconformity to traditional Sunni doctrines and his denunciation of Sufi ideals and practices continued to draw the wrath of

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when intercession in his view would be possible. At the time, the people did not restrict intercession to just the Day of Judgement but rather they said it was allowed in other cases. Due to this, Ibn Taymiyya, now aged 45, was ordered to appear before the Shafi'i judge Badr al-Din in March 1308 and

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upon Muslims to fight the Mongol armies to death, inflict a massive defeat and expel them from Syria in its entirety. Ibn Taymiyya also spoke to and encouraged the Governor of Damascus, al-Afram, to achieve victory over the Mongols. He became involved with al-Afram once more, when he was sent to get

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when they made an oath of allegiance to him as follows; "to obey within obedience to God, even if the one giving the order is unjust; to abstain from disputing the authority of those who exert it; and to speak out the truth, or take up its cause without fear in respect of God, of blame from anyone."

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at the Mardin conference argued that Ibn Taymiyya's famous fatwa about the residents of Mardin when it was under the control of the Mongols was misprinted into an order to "fight" the people living under their territory, whereas the actual statement is, "The Muslims living therein should be treated

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According to the scholars of the time, an oath of divorce counted as a full divorce and they were also of the view that three oaths of divorce taken under one occasion counted as three separate divorces. The significance of this was, that a man who divorces the same partner three times is no longer

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Ibn Taymiyya's own relationship, as a religious scholar, with the ruling apparatus was not always amicable. It ranged from silence to open rebellion. On occasions when he shared the same views and aims as the ruling authorities his contributions were welcomed, but when Ibn Taymiyya went against the

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During his imprisonment, he encountered opposition from the Maliki and Shafi'i Chief Justices of Damascus, Taḳī al-Dīn al-Ikhnāʾī. He remained in prison for over two years and ignored the sultan's prohibition, by continuing to deliver fatwas. During his incarceration Ibn Taymiyya wrote three works

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His denouncement of both the (high-church) ʿulamāʾ of the rival theological schools—particularly the Ash'aris, even as he muddied the waters by calling them anachronistic names such as 'Jahmis' after the heterodox theologian Jahm Ibn Safwan (d. 745)—and (low-church) folk religion steeped in local

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Oliver Leaman says that being deprived of the means of writing led to Ibn Taymiyya's death. It is reported that two hundred thousand men and fifteen to sixteen thousand women attended his funeral prayer. Ibn Kathir says that in the history of Islam, only the funeral of Ahmad ibn Hanbal received a

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What might be referred to as 'proto-Salafism', or creedal Salafism (al-salafiyya al-iʿtiqādīyya), became emblematic in the scholarship of the fourteenth-century imam Taqi al-Din Ahmad Ibn 'Abd al-Halim al-Harrani (1263–1328)—better known by his matronymic Ibn Taymiyya—the most important medieval

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He fell ill in early September 1328 and died at the age of 65, on September 26 of that year, whilst in prison at the Citadel of Damascus. Once this news reached the public, there was a strong show of support for him from the people. After the authorities had given permission, it is reported that

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After his release in Damascus, the doubts regarding his creed seemed to have resolved but this was not the case. A Shafii scholar, Ibn al-Sarsari, was insistent on starting another hearing against Ibn Taymiyya which was held once again at the house of the Governor of Damascus, Al-Afram. His book

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The circle surrounding the paradigmatic proto-Salafi scholar Ibn Taymiyya and his influential disciple Ibn Qayyim al-Jawziyya (d. 751/1350) played a central role among them. Ibn Taymiyya's theology,.. passionately opposed and polemicized against the Murjiʾite views of other Sunnis, particularly

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The reputation and stature of Ibn Taymiyya amongst non-Ḥanbalī Sunni scholars would significantly improve between the eighteenth and twentieth centuries. From a little-read scholar considered controversial by many, he would become one of the most popular scholarly figures in the Sunni religious

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Ash'ari's and Ibn Taymiyya, "People are divided into two factions over the question of Ibn Taymiyya; for until the present, the latter has retained admirers and disciples in Syria and Egypt." Both his supporters and rivals grew to respect Ibn Taymiyya because he was uncompromising in his views.

3441:. "Far from saying has no place in Islam", Ibn Taymiyya was on the whole "sympathetic" towards what everyone at the time considered an important aspect of Islamic life. Various scholars have also asserted that Ibn Taymiyya had a deep reverence and appreciation for the works of such major Sufi 2591:

university says that Ibn Taymiyya, "was perhaps the most eminent and influential Hanbali jurist of the Middle Ages and one of the most prolific among them. He was also a renowned scholar of Islam whose influence was felt not only during his lifetime but extended through the centuries until the

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Ibn Taymiyya is said to have "spent a lifetime objecting to tomb veneration, only to cast a more powerful posthumous spell than any of his Sufi contemporaries." On his death, his personal effects were in such demand "that bidders for his lice-killing camphor necklace pushed its price up to 150

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Due to his views and also by not abiding to the sultan's letter two years before forbidding him from issuing a fatwa on the issue, three council hearings were held, in as many years (1318, 1319 and 1320), to deal with this matter. The hearing were overseen by the Viceroy of Syria, Tankiz. This

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so that they could preserve their strength. Within two days the Mongols were severely crushed and the battle was won; thus ending Mongol control of Syria. These incidents greatly increased the scholarly prestige and social stature of Ibn Taymiyya amongst the masses, despite opposition from the

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who do not adhere to the Law of Islam is obligated even if they are not of harm to the people living in the cities, then how about these people? Yes, it is required to exhibit the laws in fighting them.. They call to the religion of Islam and praise the religion of these disbelievers over the

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of Iran, to plead clemency. By early January 1300, the Mongol allies, the Armenians and Georgians, had caused widespread damage to Damascus and they had taken Syrian prisoners. The Mongols effectively occupied Damascus for the first four months of 1303. Most of the military had fled the city,

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held prominent positions within the Islamic scholarly community in both Syria and Egypt, and they held a certain position on the divine attributes of God. Ibn Taymiyya in his book strongly disagreed with their views and this heavy opposition to the common Ash'ari position, caused considerable

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A few years later in 1296, he took over the position of one of his teachers (Zayn al-Din Ibn al-Munadjdjaal), taking the post of professor of Hanbali jurisprudence at the Hanbaliyya madrasa, the oldest such institution of this tradition in Damascus. This is seen by some to be the peak of his

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by the end of December 1299. Fearful of Mongol atrocities, many scholars, intellectuals and officers began to flee Damascus in panic. Ibn Taymiyya was one of those clerics who stood firm alongside the vulnerable Damascus citizens and called for an uncompromising and heroic resistance to the

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as well as an Islamic political activist. In his efforts he was persecuted and imprisoned on six occasions with the total time spent inside prison coming to over six years. Other sources say that he spent over twelve years in prison. His detentions were due to the pushback from the clerical

1063:, constitute the most popular classical reference for later Salafi movements. Throughout his treatises, Ibn Taymiyya asserted there is no contradiction between reason and revelation, and denounced the usage of philosophy as a pre-requisite in seeking religious truth. As a cleric who viewed 2149:

Two separate councils were held a year later on January 22 and 28, 1306. The first council was in the house of the Governor of Damascus Aqqush al-Afram, who had protected him the year before when facing the Shafii scholars. A second hearing was held six days later where the Indian scholar

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Ibn Taymiyya, Taqi al-Din Ahmad (d. 1328)... Tied Islam to politics and state formation... Issued fatwas against the Mongols as unbelievers at heart despite public claims to be Muslim... His authority has been used by some twentieth-century Islamist groups to declare jihad against ruling

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understandings of Sufism, earned him the authorities' wrath. He was imprisoned on charges of corporealism (tajsīm) and likening the attributes of God to those of His creation (tashbīḥ), a dual charge that his followers from Ibn Qayyim al-Jawziyya (1292–1350) onwards have also faced.

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In 1298, Ibn Taymiyya wrote his explanation for the ayat al-mutashabihat (the unclear verses of the Qur'an) titled Al-`Aqidat al-Hamawiyat al-Kubra (The creed of the great people of Hama). The book is about divine attributes and it served as an answer to a question from the city of

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the population included many Muslims. Believing Mardin was neither the domain of Islam, as Islam was not legally applied with an armed forces consisting of Muslims, nor the domain of war because the inhabitants were Muslim, Ibn Taymiyya created a new "composite" category, known as

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found him innocent of all charges and accepted that his creed was in line with the "Qur'an and the Sunnah". Regardless, in April 1306 the chief Islamic judges of the Mamluk state declared Ibn Taymiyya guilty and he was incarcerated. He was released four months later in September.

3068:; and the domain of war (dar al-harb) which is territory under the rule of unbelievers who are involved in an active or potential conflict with the domain of Islam. (Ibn Taymiyya included a fourth. When the Mongols, whom he considered unbelievers, took control of the city of 2237:

was questioned on his stance regarding intercession. Thereafter, he was incarcerated in the prison of the judges in Cairo for some months. After his release, he was allowed to return to Syria, should he so wish. Ibn Taymiyya however stayed in Egypt for a further five years.

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in the Kasrawan region of the Lebanese mountains where they were defeated. The majority of the Alawis and Ismailis eventually converted to Twelver Shiism and settled in south Lebanon and the Bekaa valley, with a few Shia pockets that survived in the Lebanese mountains.

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which in some ways is similar to dar al-kufr (domain of unbelievers). Included in his verdict was declaring the Mongol ruler Ghazan and other Mongols who did not accept shari'a in full, as unbelievers. He was also asked whether Muslims living in Mardin had to emigrate

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A polarizing figure in his own times and the centuries that followed, Ibn Taymiyya has emerged as one of the most influential medieval scholars in late modern Sunni Islam. He is also noteworthy for engaging in fierce religious polemics that attacked various schools of

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outright as erroneous. While "the popular image of Ibn Taymiyya ... that he Sufism indiscriminately ... deadly against the Sufis, and ... no place for Sufism in Islam," it is historically known, according to the same scholar, that Ibn Taymiyya actually considered

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larger attendance. This is also mentioned by Ibn `Abd al-Hadi. Caterina Bori says that, "In the Islamic tradition, wider popular attendance at funerals was a mark of public reverence, a demonstration of the deceased's rectitude, and a sign of divine approbation."

3264:. He also took issue with their non-religious approach to dealing with various communities such as Christians, Jews, Buddhists, etc. and employing a large chunk of their armies with non-Muslims. Citing these and various other reasons, Ibn Taymiyya pronounced: 2721:. So it is difficult to find a man in the whole world who possesses the qualities of Ibn Taimiyya. No one can come anywhere near him in the force of his speech and writing. People who harassed him did not possess even one-tenth of his scholarly excellence... 1329:. He also studied mathematics, algebra, calligraphy, speculative theology, philosophy, history, and heresiography. With the knowledge he gained from history and philosophy, he set to refute the prevalent philosophical discourses of his time, one of which was 2952:, Ibn Taymiyya is their exemplar scholar who revived the methodology of the Salaf, and also a social reformer who defiantly stood against foreign occupation. Today, Salafi Muslims constitute the most avid readers and promoters of the works of Ibn Taymiyya. 2709:)... He excelled in intelligence and brilliance. He argued in defence of Ahl al-Sunnah with great eloquence and force. No innovation or irreligious act is reported about him... there is not a single matter on which he is without his defence based on the 2702:

Our assessment of Ibn Taimiyya after full investigation is that he was a scholar of the 'Book of God' and had full command over its etymological and juristic implications. He remembered by heart the traditions of the prophet and accounts of elders

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Ibn Taymiyya continued to face troubles for his views which were found to be at odds with those of his contemporaries. His strong opposition to what he believed to be religious innovations, caused upset among the prominent Sufis of Egypt including

2638:(d. 770/1369) famously wrote a work questioning Ibn Taymiyya's mental state. The possibility of psychological abnormalities not with-standing, Ibn Taymiyya's personality, by multiple accounts, was fiery and oftentimes unpredictable. The historian 1309:. Serajul Haque says, based on this, Ibn Taymiyya started to hear hadith from the age of five. One of Ibn Taymiyya's teachers was the first Hanbali Chief Justice of Syria, Shams al-Din al-Maqdisi, who held the newly created position instituted by 3797:

Many of Ibn Taymiyya's books are thought to be lost. Their existence is only known through various reports written by scholars throughout history as well as some treatises written by Ibn Taymiyya himself. One particularly notable lost work is

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with their lives and wealth is prohibited upon them and it is required to abstain from that from whatever route possible.. if that is not possible except by undertaking migration, then it is obligatory... It is not of the category of the

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According to Nettler and Kéchichian, Ibn Taymiyya affirmed that Jihad against the Mongols, "was not only permissible but obligatory because the latter ruled not according to Sharīʿah but through their traditional, and therefore manmade,

3537:(1905–1983) have argued that such portrayals of Ibn Taymiyya are flawed inasmuch as they are often borne of a limited reading of the theologian's substantial corpus of works, many of which have not yet been translated from the original 2633:

criticised Ibn Taymiyya for "contradicting the consensus of the Muslims by his anthropomorphism, by his claims that accidents exist in God, by suggesting that God was speaking in time, and by his belief in the eternity of the world."

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In the 21st century, Ibn Taymiyya is one of the most cited medieval authors and his treatises are regarded to be of central intellectual importance by several Islamic revivalist movements. Ibn Taymiyya's disciples, consisting of both

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Personally pious Muslims affiliated with the Mongol armies. Ibn Taymiyya harshly rebuked these people as the "most evil" faction; and argued that their piety was useless because of their decision to ally with non-Muslims who ruled by

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Hoover, J. (2018). Ibn Taymiyya's use of Ibn Rushd to refute the incorporealism of Fakhr al-Dīn al-Rāzī. In A. Al Ghouz (Ed.), Islamic Philosophy from the 12th till the 14th Century (469-492). Goettingen, Germany: Vandenhoeck &

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Ibn Taymiyya's secular studies led him to devote attention to the Arabic language and literature by studying Arabic grammar and lexicography under Ali ibn Abd al-Qawi al-Tufi. He went on to master the famous book of Arabic grammar

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according to their rights as Muslims, while the non-Muslims living there outside of the authority of Islamic Law should be treated according to their rights." They have based their understanding on the original manuscript in the

3037:. Ibn Taymiyya's other major theological mission was to re-assert the primacy of armed jihad in Islamic faith, which played a major role in shaping future militant interpretations of Islam. Along with total, literal adherence to 1743:

Despite political pressure, Ibn Taymiyya's directives were heeded by the Mamluk officer and Mongol negotiations to surrender the Citadel stalled. Shortly after, Ibn Taymiyya and a number of his acolytes and pupils took part in a

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the medieval theologian and proto-Salafi Ibn Taymiyya was a critic of Ash'arism. He argued that the approach relied too heavily on philosophy. Instead, he advocated an approach that looked to the Salaf for guidance on correct

2651:'s views towards Ibn Taymiyya were ambivalent. His praise of Ibn Taymiyya is invariably qualified with criticism and misgivings and he considered him to be both a "brilliant Shaykh" and also "cocky" and "impetuous". The 2620:

Ibn Taymiyya is a servant whom God has forsaken, led astray, made blind and deaf, and degraded. Such is the explicit verdict of the leading scholars who have exposed the rottenness of his ways and the errors of his

1888:. The reason being that the Mongols could not, in his opinion, be true Muslims despite the fact that they had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional 3309:

has overtaken their thought... The viziers who spread the views of their leader ultimately lead them into the aforementioned class , they become these Philosopher Jews, ascribing to Islam what they have of their

2755:

Ibn Taymiyya's works served as an inspiration for later Muslim scholars and historical figures, who have been regarded as his admirers or disciples. In the contemporary world, he may be considered at the root of

2485:

Several of Ibn Taymiyya's students became notable scholars in their own right. His students came from different backgrounds and belonged to various different schools of thought. The most well-known of them are

1809:

The second invasion lasted between October 1300 and January 1301. Ibn Taymiyya at this time began giving sermons on jihad at the Umayyad mosque. As the civilians began to flee in panic; Ibn Taymiyya pronounced

1258:

In 1269, Ibn Taymiyya, aged seven, left Harran together with his father and three brothers; however, the city was completely destroyed by the ensuing Mongol invasion. Ibn Taymiyya's family moved and settled in

1194:تَقِيّ ٱلدِّين أَبُو ٱلْعَبَّاس أَحْمَد بْن عَبْد ٱلْحَلِيم بْن عَبْد ٱلسَّلَام بْن عَبْد ٱللَّٰه بْن ٱلْخِضْر بْن مُحَمَّد بْن ٱلْخِضْر بْن إِبْرَاهِيم بْن عَلِيّ بْن عَبْد ٱللَّٰه ٱلنُّمَيْرِيّ ٱلْحَرَّانِيّ 3182:, they behaved unjustly with their subjects so the people of Mardin asked Ibn Taymiyya for a legal verdict regarding the classification of the territory under which they live. He categorized the territory as 7885:(died 1792), who took his ideas from Ibn Taymiyya's writings. Ibn Taymiyya also influenced various reform movements that have posed the problem of reformulating traditional ideologies by a return to sources. 2698:, became a hub of intellectual life in the country, and the ideas developed there quickly spread to wider academic circles. Making a powerful defense of Ibn Taymiyya and his doctrines, Shah Waliullah wrote: 7295: 7240: 4688: 4418: 8970: 2249:. His reign, marked by economical and political unrest, only lasted a year. In August 1309, Ibn Taymiyya was taken into custody and placed under house arrest for seven months in the new sultan's palace in 4213: 1951:

in their use of violence against other Muslims whom they deemed as apostates. In his legal verdicts issued to inform the populace, Ibn Taymiyya classified the Tatars and their advocates into four types:

3942:

What might be referred to as 'proto-Salafism', or creedal Salafism (al-salafiyya al iʿtiqādīyya), became emblematic in the scholarship of the fourteenth-century imam Taqi al-Din Ahmad Ibn 'Abd al-Halim

3136:, etc. drew upon these revolutionary ideas to justify armed Jihad against the contemporary nation-states. Ibn Taymiyya's fatwa on Alawites as "more infidel than Christians and Jews" has been recited by 2450:

was held in the citadel by scholar Muhammad Tammam, and a second was held in the mosque. A third and final funeral prayer was held by Ibn Taymiyya's brother, Zain al-Din. He was buried in Damascus, in

2401:

of His messenger and follows the ruling of a ruler which contravenes a ruling of God and his messenger, he is a renegade, an unbeliever who deserves to be punished in this world and in the hereafter."

1381:

After his father died in 1284, he took up the then vacant post as the head of the Sukkariyya madrasa and began giving lessons on Hadith. A year later he started giving lessons, as chair of the Hanbali

3147:

Ibn Taymiyya's role in the Islamist movements of the twentieth and twenty first century have also been noted by the previous Coordinator for Counterterrorism at the United States Department of State,

2279:

Three years after his arrival in the city, Ibn Taymiyya became involved in efforts to deal with the increasing Shia influence amongst Sunni Muslims. An agreement had been made in 1316 between the

8705: 4810:

The most voluminous and vociferous intellectual opposition to the use of philosophical argumentation to establish religious doctrine was to come in the writings of Shaykh al-Islām Ibn Taymīyyah..

3084:

Another concept attributed to Ibn Taymiyya is, "the duty to oppose and kill Muslim rulers who do not implement the revealed law (shari'a). Based on this doctrine, Ibn Taymiyya excommunicated the

3563:

movements. The common understanding of his ideas have been filtered through the bits and pieces of his statements that have been misappropriated by alleged supporters and avowed critics alike."

2180:

and his deputy attended the open meeting. Ibn Taymiyya was found innocent. Despite the open meeting, objections regarding his creed continued and he was summoned to the Citadel in Cairo for a

2204:, but he was not allowed to go back to Syria. He was then again summoned for a legal debate, but this time he convinced the judges that his views were correct and he was allowed to go free. 1947:

broke new Islamic legal ground because "no jurist had ever before issued a general authorization for the use of lethal force against Muslims in battle", and would later influence modern-day

2346:. He was released about five months and 18 days later, on February 9, 1321, by order of the Sultan Al-Nasir. Ibn Taymiyya was reinstated as teacher of Hanbali law and he resumed teaching. 1405:

he saw take place there. Ibn Taymiyya represented the Hanbali school of thought during this time. The Hanbali school was seen as the most traditional school out of the four legal systems (

7802: 4377:

Identifying him, especially in regards to his comprehensive view, as a true philosopher, they describe him as an equal to or even superseding the most famous medieval Muslim philosophers.

3041:, he held that waging martial jihad was an Islamic religious obligation for all Muslims, when under foreign invasion. These ideas would be readily embraced in the 20th century by various 3610: 1298:, as well as the works of his own grandfather, Majd al-Din. His study of jurisprudence was not limited to the Hanbali tradition, as he also studied the other schools of jurisprudence. 3418:)... in his religious zeal he is determined to abolish centuries of religious truth as they had been long before they became troubled by theological and philosophical controversies." 9297:. Texts translated, annotated and presented in relation to six modern readings of the Mardin fatwa. Foreword by James Piscatori. Oxford & London: Interface Publications, 2006. 1186:

Taqī al-Din Abū al-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām ibn ʿAbd Allāh ibn al-Khiḍr ibn Muḥammad ibn al-Khiḍr ibn Ibrāhīm ibn ʿAlī ibn ʿAbd Allāh al-Numayrī al-Ḥarrānī

4230: 2694:

Shah Waliullah Dehlawi would become the most prominent advocate of the doctrines of Ibn Taymiyya, and profoundly transformed the religious thought in South Asia. His seminary,

2397:

Ibn Taymiyya referred to his imprisonment as "a divine blessing". During his incarceration, he wrote that, "when a scholar forsakes what he knows of the Book of God and of the

2599:

In the pre-modern era, Ibn Taymiyya was considered a controversial figure within Sunni Islam and had a number of critics during his life and in the centuries thereafter. The

2429:(d. 1240), causing him to earn the enmity of leading Sufi shaykhs in Egypt and causing him to serve another prison sentence. In 1310, he was released by the Egyptian Sultan. 2425:

school of Islamic theology, and in 1306, he was imprisoned for more than a year. Upon his release, he condemned popular Sufi practices and he also condemned the influence of

1305:

is said to number more than two-hundred, four of whom were women. Those who are known by name amount to forty hadith teachers, as recorded by Ibn Taymiyya in his work titled

833: 3648:– a refutation of the philosophers who claim the miracles of Muhammad are merely manifestations of the strength of inherent faculties, and who claim the universe is eternal 5050: 8596:

S. Islam, Jaan; Eryiğit, Adem (2022). "5: The Compiled Fatwas, the Prophetic Way against the Shiʿites, and "Islamic Governance" on the Importance of Islamic Government".

8461:

S. Islam, Jaan; Eryiğit, Adem (2022). "5: The Compiled Fatwas, the Prophetic Way against the Shiʿites, and "Islamic Governance" on the Importance of Islamic Government".

1246:, Harran was also well-known since the early days of Islam for its tradition of adhering to the Hanbali school, to which Ibn Taymiyya's family belonged. His grandfather, 8084:

Rudder, Daniel; Heffelfinger, Christopher (2022). "2: The Ideology Behind Al-Qaeda and the Islamic State". In Michael A. Sheehan; Erich Marquardt; Liam Collins (eds.).

1769:

including most of the civilians. Ibn Taymiyya however, stayed and was one of the leaders of the resistance inside Damascus and he went to speak directly to the Ilkhan,

3571:

Ibn Taymiyya left behind a considerable body of work, ranging from 350 (according to his student Ibn Qayyim al-Jawziyya) to 500 (according to his student al-Dhahabi).

2268:

He spent his last fifteen years in Damascus. Aged 50, Ibn Taymiyya returned to Damascus via Jerusalem on February 28, 1313. Damascus was now under the governorship of

1266:

In Damascus, his father served as the director of the Sukkariyya Madrasa, a place where Ibn Taymiyya also received his early education. He acquainted himself with the

3207:) is unable to practice his religion, then he must emigrate. If this is not the case, then it remains preferable but not mandatory. The helping of the enemies of the 11959: 8675: 7086: 5089: 4823: 3064:

into distinct territories: the domain of Islam (dar al-Islam), where the rule is of Islam and sharia law is enforced; the domain of unbelief (dar-al-kufr) ruled by

15144: 9115: 4888: 4712: 1493:

status quo, he was seen as "uncooperative", and on occasions spent much time in prison. Ibn Taymiyya's attitude towards his own rulers was based on the actions of

8986: 6194: 3281:

religion of the Muslims,.. and they legislate in what they dispute between themselves with the legislation of the time of ignorance, not with the legislation of

1988:

against the Ilkhanid army; leading his disciples in the field with a sword. The battle began on April 20 of that year. On the same day, Ibn Taymiyya declared a

13873: 8273: 9116:"Withholding judgment on Islamic universalism: Ibn al-Wazir (d. 840/1436) on the duration and purpose of hell-fire. In: Locating Hell in Islamic traditions" 8896: 1218:, Mamluk Sultanate to a family of traditional Hanbali scholars. He had Arab and Kurdish lineages by way of his Arab father and Kurdish mother. His father, 2940:

movements salute Ibn Taymiyya as "the architect of Salafism", which symbolises the concept of reviving the traditions and values of the Golden Age of the

14199: 828: 13486: 8697: 9050:

Frank Griffel, "Al-Ghazālī at His Most Rationalist. The Universal Rule for Allegorically Interpreting Revelation. (al-Qānūn al-Kullī fī t-Ta ʾwīl)" in

8326: 8299: 1658:" (King of Islam), a title which Ghazan took to legitimise his military campaigns, Ibn Taymiyya denounced him as an "infidel king" and issued numerous 8930: 1458:

A strong influence on Ibn Taymiyya was the founder of the Hanbali school itself, Ahmad ibn Hanbal. Ibn Taymiyya was trained in his school by studying

15094: 6702:

Haynes, Jeffrey; S. Sheikh, Naveed (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

4979:

Haynes, Jeffrey; S. Sheikh, Naveed (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

4945:

Haynes, Jeffrey; S. Sheikh, Naveed (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

4730:

Haynes, Jeffrey; S. Sheikh, Naveed (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

4619:

Haynes, Jeffrey; S. Sheikh, Naveed (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

3926:

Haynes, Jeffrey; Sheikh, Naveed S. (2022). "Making Sense of Salafism: Theological foundations, ideological iterations and political manifestations".

2670:

Despite the prevalent condemnations of Ibn Taymiyya outside Hanbali school during the pre-modern period, many prominent non-Hanbali scholars such as

747: 709: 2734:(d. 1914) and Muḥammad Rashīd Riḍā (d. 1935). Praising Ibn Taymiyya as a central and heroic Islamic figure of the classical era, Rashid Rida wrote: 1701:. Ibn Taymiyya severely rebuked those Muslims escaping in the face of Mongol onslaught and compared their state to the withdrawal of Muslims in the 2117:. He was imprisoned several times for conflicting with the prevailing opinions of the jurists and theologians of his day. A judge from the city of 1455:

Ibn Taymiyya was taught by scholars who were renowned in their time; however, there is no evidence any of them had a significant influence on him.

8001: 6950:

Saleh, Walid (2010). "Ibn Tayimiyah and the Rise of Radical Hermeneutics: An Analysis of "An Introduction to the Foundation of Quranic Exegesis".

7053:. Crown Paper (Crown Center for Middle East Studies/Brandeis University). Brandeis University. Crown Center for Middle East Studies. p. 11. 1752:

tribes allied to the Mongols in the peripheral regions of the city; thereby repelling the Mongol attack. Ibn Taymiyya went with a delegation of

15129: 9337:. Edited by Nader EL-BIZRI. Foreword by Farhad DAFTARY (Oxford: Oxford University Press, in association with the Institute of Ismaili Studies, 5380: 2686:(d. 1834), etc. would come to the defense of Ibn Taymiyya and advocate his ideas during this era. In the 18th century, influential South Asian 1517:

Ibn Taymiyya's emergence in the public and political spheres began in 1293 when he was 30 years old, when the authorities asked him to issue a

280:ٱبْن عَبْد ٱلْحَلِيم بْن عَبْد ٱلسَّلَام بْن عَبْد ٱللَّٰه بْن ٱلْخِضْر بْن مُحَمَّد بْن ٱلْخِضْر بْن إِبْرَاهِيم بْن عَلِيّ بْن عَبْد ٱللَّٰه 12142: 9918: 9282:. Texts translated, annotated and introduced. With a foreword by Bruce B. LAWRENCE. Beirut & Paris: Albouraq, 2012, xxxii & 334 p. — 7888: 4013: 9315:

Michot, Yahya. "From al-Ma'mūn to Ibn Sab'īn, via Avicenna: Ibn Taymiyya's Historiography of Falsafa", in F. OPWIS & D. REISMAN (eds.),

4675:

A key aspect of the legacy of Ibn Taymiyya is his opposition to the two dominant schools of Sunni theology (kalam), Ashaʿrism and Maturidism

14172: 8137:

Thomas, David (2010). "Apologetic and Polemic in the letter from Cyprus and Ibn Taymiyya's al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīḥ".

2163:

was still not found at fault. At the conclusion of this hearing, Ibn Taymiyya and Ibn al-Sarsari were sent to Cairo to settle the problem.

6557: 4794: 1369: 13928: 7881:"He has strongly influenced modern Islam for the last two centuries. He is the source of the Wahhābīyah, a reformist movement founded by 2730:

in defense of Ibn Taymiyya. The treatise would make great impact on major scholars of the Salafiyya movement in Syria and Egypt, such as

7279: 7224: 5704: 5596: 5320: 4402: 2131:). Within the space of two years (1305–1306) four separate religious council hearings were held to assess the correctness of his creed. 15089: 10593: 9513: 8502:

Aigle, Denise (2015). "12: Ghazan Khan's Invasion of Syria- Polemics on his Conversion to Islam and the Christian Troops in His Army".

7905: 3652: 2176:

On the arrival of Ibn Taymiyya and the Shafi'ite scholar in Cairo in 1306, an open meeting was held. The Mamluk sultan at the time was

1617: 1553:, and the destruction of Harran, the birthplace of Ibn Taymiyya, for that purpose, he urged Ibn Taymiyya to call the Muslims to Jihad. 1037: 8637:

Aigle, Denise (2015). "13: A Religious Response to Ghazan Khan's Invasions of Syria- The Three "Anti-Mongol" fatwās of Ibn Taymiyya".

4249: 3224:. It is a third division by which the Muslim is treated according to what he deserves, and outsiders are dealt with as they deserve." 1016:

made him a contentious figure with many rulers and scholars of the time, which caused him to be imprisoned several times as a result.

15114: 14678: 10491: 6727:

G. Rabil, Robert (2014). "1: The Creed, Ideology, and Manhaj (Methodology) of Salafism: A Historical and Contemporaneous Framework".

4210: 726: 7358: 7054: 3412:, "Ibn Taymiyah protests against the abuses of philosophy and theology and advocates a return to the orthodox ways of the ancients ( 15049: 15044: 14310: 12863: 12610: 9726: 4388:

Nettler, R. and Kéchichian, J.A., 2009. Ibn Taymīyah, Taqī al-Dīn Aḥmad. The Oxford Encyclopedia of the Islamic World, 2, pp.502–4.

2625:

Taqi al-Din al-Hisni condemned Ibn Taymiyya in even stronger terms by referring to him as the "heretic from Harran" and similarly,

1896:, whilst believing that the Yassa code was better than the Sharia law. Because of this, he reasoned they were living in a state of 7775: 2372:. It is reported that in the book "he condemned the cult of saints" and declared that traveling with the sole purpose of visiting 1313:

as part of a reform of the judiciary. Al-Maqdisi later came to give Ibn Taymiyya permission to issue legal verdicts, making him a

14235: 14230: 12654: 10715: 2228:

and Karim al-Din al-Amuli, and the locals who started to protest against him. Their main contention was Ibn Taymiyya's stance on

2087:

Ibn Taymiyya was a fervent polemicist who zealously launched theological refutations against various religious sects such as the

1911:

political elites and its military disbelievers in the eyes of Ibn Taymiyya; but anybody who joined their ranks were as guilty of

1480:), which is displayed in his works where he would give preference to their opinions over those of his contemporaries. The modern 1219: 468: 3116:(pre-Islamic ignorance). Thus, he is widely regarded as the "spiritual forefather" of the Salafi-Jihadist thought. 20th century 2272:. There, Ibn Taymiyya continued his teaching role as professor of Hanbali fiqh. This is when he taught his most famous student, 1713:"Until there stands even a single rock, do everything in your power to not surrender the castle. There is great benefit for the 1533:

scholarly career. The year when he began his post at the Hanbaliyya madrasa, was a time of political turmoil. The Mamluk sultan

1250:, and his uncle, Fakhr al-Din, were both reputable scholars of the Hanbali school, and their scholarly achievements well-known. 12086: 5034: 2330:

his wife. Ibn Taymiyya's fatwa on divorce was not accepted by the majority of scholars of the time and this continued into the

546: 6884:

Rationalism in the School of Bahrain: A Historical Perspective, in Shīʻite Heritage: Essays on Classical and Modern Traditions

5182: 3214: 2413:(The response to al-Ikhnāʾī). The last book was an attack on Taḳī al-Dīn al-Ikhnāʾī and explained his views on saints (wali). 14305: 14282: 11826: 11235: 10725: 10707: 9152: 9035: 8910: 8786: 8654: 8613: 8577: 8519: 8478: 8445: 8420: 8384: 8359: 8232: 8182: 8093: 7981: 7950: 7570: 7550: 7522: 7494: 7397: 7341: 7289: 7234: 7119: 6959: 6931: 6866: 6833: 6800: 6736: 6711: 6678: 6637: 6591: 6512: 6471: 6425: 6384: 6340: 6307: 6274: 6233: 6158: 6134: 6091: 6055: 6027: 5980: 5955: 5897: 5872: 5814: 5789: 5678: 5646: 5542: 5481: 5146: 4988: 4954: 4770: 4739: 4628: 4591: 4412: 4077: 4052: 3979: 3935: 3912: 3877: 3841:تَقِيّ ٱلدِّين أَبُو ٱلْعَبَّاس أَحْمَد بْن عَبْد ٱلْحَلِيم بْن عَبْد ٱلسَّلَام بْن عَبْد ٱللَّٰه ٱلنُّمَيْرِيّ ٱلْحَرَّانِيّ 2291:, brother of Ghazan Khan, to allow a favourable policy towards Shi'ism in the city. Around the same time the Shia theologian 276:

Ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām ibn ʿAbd Allāh ibn al-Khiḍr ibn Muḥammad ibn al-Khiḍr ibn Ibrāhīm ibn ʿAlī ibn ʿAbd Allāh

2295:, who had played a crucial role in the Mongol ruler's decision to make Shi'ism the state religion of Persia, wrote the book 1425:." He remained faithful throughout his life to this school, whose doctrines he had mastered, but he nevertheless called for 14388: 13197: 11836: 3377:"hater of logic" and a strict literalist who was responsible for the demise of rationalist tendencies within the classical 2789: 2276:, who went on to become a noted scholar in Islamic history. Ibn Qayyim was to share in Ibn Taymiyya's renewed persecution. 1626:

The first invasion took place between December 1299 and April 1300 due to the military campaign by the Mamluks against the

1354: 875: 14638: 10450: 8671: 7705: 6070: 11180: 9483: 7080: 4841: 12497: 9127: 5200: 5073: 1465:

in great detail, having studied it multiple times. Though he spent much of his life following this school, he renounced

15064: 14612: 14546: 9104: 8761: 8736: 8146: 8118: 7028: 6906: 6190: 5044: 4872: 4168: 4117: 3559:: "Ibn Taymiyya remains one of the most controversial Islamic thinkers today because of his supposed influence on many 1570: 1092: 659: 8999:"Ibn Taymiyya's Critique of Shī'ī Imāmology. Translation of Three Sections of his "Minhāj al-Sunna", by Yahya Michot, 15039: 15034: 9911: 9562: 9302: 9287: 9250: 9231: 9164: 8980: 8879: 8836: 8811: 8544: 8257: 8207: 8032: 7812: 7785: 7715: 7177: 5083: 5013: 4882: 4835: 4706: 4243: 2726:

tradition. The nineteenth-century Iraqi scholar Khayr al-Dīn al-Ālūsī (d. 1899) wrote an influential treatise titled

848: 13557: 8874:. Translated by Hamori, Andras; Hamori, Ruth. Princeton, New Jersey: Princeton University Press. pp. 166, 240. 15069: 14165: 13537: 7998:"جدل فقهي بعد استعانة داعش بفتوى لابن تيمية لتبرير إحراق الكساسبة: ماذا كان موقف النبي وهل فعلها أبوبكر وعمر وعلي؟" 7332:

Ozervarli, M. Sait (2010). "The Qur'anic Rational Theology of Ibn Taymiyya and his Criticism of the Mutakallimun".

3721: 1884:. Ibn Taymiyya declared that jihad against the Mongol attack on the Malmuk sultanate was not only permissible, but 934: 741: 522: 12290: 12035: 8281: 4329:

Yet Ibn Taymiyya remained unconvinced and issued three controversial fatwas to justify revolt against mongol rule.

2810:

since the 1980s; and vast majority of Sunni intellectual circles adopted Ibn Taymiyya's rhetoric against Shi'ism.

14393: 13863: 13811: 13425: 12473: 12137: 11025: 10905: 9972: 9837: 9414: 9329:

Michot, Yahya. "Misled and Misleading… Yet Central in their Influence: Ibn Taymiyya's Views on the Ikhwān al-Safā

8916: 5637:

Bori, Caterina (2010). "Ibn Taymiyya wa-Jama`atuhu: Authority, Conflict and Consensus in Ibn Taymiyya's Circle".

3541:. According to Laoust, Ibn Taymiyya wanted to reform the practice of medieval Sufism as part of his wider aim to 3061: 1985: 1861: 1792:, a historical figure harshly rebuked by Ibn Taymiyya, mainly due to his constant state of hostility towards the 1134:

reform movement formed in the Arabian Peninsula, as well as other later Sunni scholars. Syrian Salafi theologian

997: 1510:, who opposed certain elements of his creed and his views on some jurisprudential issues. However, according to 15059: 14105: 11853: 11831: 11145: 11110: 10586: 10211: 10145: 9506: 3595: 2314: 2110: 2047:

scholars and ideologues. Reviving Ibn Taymiyya's fatwas during the late 20th-century, Jihadist ideologues like

1867: 1821:

reinforcements from Cairo. Narrating Ibn Taymiyya's fierce stance on fighting the Mongols, Ibn Kathir reports:

1650:, despite these laws being rarely enforced in Muslim majority regions in an extensive manner. Openly rejecting 1602: 1001: 154: 14719: 2442:

thousands of people came to show their respects. They gathered in the Citadel and lined the streets up to the

1071:

in Muslim societies, Ibn Taymiyya was also known for virulent anti-Shia polemics throughout treatises such as

15134: 14945: 14935: 14890: 14526: 11980: 11863: 11120: 10940: 9591: 3614:– a response to Christianity; seven volumes; in modern critical editions it amounts to more than 2,000 pages. 2660: 721: 10170: 9268:

Little, Donald P. "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number 41, pp. 93–111.

8295: 3548:(of which Sufism was a major aspect at the time) by divesting both these traditions of what he perceived as 1965:

Irreligious Muslims aligned with Ilkhanids whom Ibn Taymiyya analogized with renegade Arabian tribes of the

15159: 15104: 14126: 13166: 12647: 12319: 12165: 12115: 11556: 11000: 9904: 9880: 8934: 8322: 3587: 2575:

and shared his taste for activism and religious reform. Some of his unorthodox legal views in the field of

1243: 15079: 7641:

Antony Black, The History of Islamic Political Thought (Edinburgh: Edinburgh University Press, 2001), 154.

1997:

establishment clergy. He would soon be appointed as the chief professor of the elite scholarly institute "

1541:

who then ruled from 1297 to 1299. Lajin desired to commission an expedition against the Christians of the

1152:

of the Mongol Ilkhanids and allowing jihad against other self-professed Muslims, were referenced by later

15139: 14498: 14290: 14272: 14225: 14204: 14158: 13794: 12684: 12548: 11896: 11210: 10720: 10697: 10692: 10602: 9644: 9308:

Michot, Yahya. "Ibn Taymiyya's 'New Mardin Fatwa'. Is genetically modified Islam (GMI) carcinogenic?" in

8969:

Hakim Al-Matroudi, Abdul (2022). "Ibn Taymīyah, Taqī al-Dīn (1263–1328 ce)". In L. Esposito, John (ed.).

3129: 2052: 1669: 1627: 1621: 1542: 11258: 9462: 9438: 3833:

Taqī al-Dīn Abū al-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām ibn ʿAbd Allāh al-Numayrī al-Ḥarrānī

3053:, etc. Scholars like Yahya Michot have noted that Ibn Taymiyya "has thus become a sort of forefather of 761: 15149: 14790: 14571: 13203: 12798: 12784: 12523: 12268: 12042: 11524: 11155: 11115: 10850: 10767: 10621: 10379: 9849: 9843: 7997: 7882: 3174:

One of Ibn Taymiyya's most famous fatwas are regarding the Mongols who had conquered and destroyed the

2368:. It dealt with the validity and permissibility of making a journey to visit the tombs of prophets and 2305: 1549:

and participated in the military campaign which lead to the destruction of Baghdad, the capital of the

1127: 634: 604: 463: 8407:

World of Faith and Freedom: Why International Religious Liberty Is Vital to American National Security

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The Legal Thought of Jalāl Al-Din Al-Suyūṭī: Authority and Legacy, Page 133 Rebecca Skreslet Hernandez

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In another series of fatwas, Ibn Taymiyya reiterated the religious obligation of Muslims to fight the

14995: 14805: 14116: 12750: 12468: 12119: 11881: 11105: 11010: 10985: 10835: 10579: 10369: 10270: 9720: 9499: 7514: 5747: 4293: 3591:– collected centuries after his death, and contains several of the works mentioned below; 36 volumes. 2912:

Ibn Taymiyya adamantly insisted that his theological doctrines constituted the original creed of the

1494: 1267: 731: 15124: 14028: 9452: 9428: 6547:"The Mongol Invasions of Bilād al-Shām by Ghāzān Khān and Ibn Taymīyah's Three "Anti-Mongol" Fatwas" 2454:("the cemetery of the Sufis"). His brother Sharafuddin had been buried in that cemetery before him. 44: 15154: 15119: 15084: 14985: 14336: 14131: 14121: 14111: 12881: 12401: 12015: 11634: 11205: 11135: 10516: 10329: 9885: 9875: 9870: 9169: 8412: 7542: 7020: 6825: 3603: 2123: 1247: 695: 599: 8731:. Authentic Statements Publications (published January 1, 2019). pp. Volume 11, Pages 15–20. 8569: 7886: 4211:

http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580-e-959

4005: 3516:(religious innovations) and rejected all forms of philosophical influences, speculative theology, 2738:...after the power of the Ash‘aris reigned supreme in the Middle Ages (al-qurūn al-wusṭā) and the 978: 14622: 14531: 14454: 14019: 13983: 12008: 11966: 11821: 11436: 11225: 11130: 10960: 10915: 10781: 10419: 10057: 10032: 9691: 9388:

Michot, Yahya. "Ibn Taymiyya's Critique of Shī'ī Imāmology. Translation of Three Sections of his

9196:'Associating with God in Islamic Thought': A Comparative Study of Muslim interpretations of shirk 9012:

Thomas E. Burmann, Foreword in Ian Christopher Levy, Rita George-Tvrtković, Donald Duclow (ed.),

5534: 2326:

In 1318, Ibn Taymiyya wrote a treatise that would curtail the ease with which a Muslim man could

2212: 1527:

al-Ṣārim al-maslūl ʿalā shātim al-Rasūl (The Drawn Sword against those who insult the Messenger).

1459: 1231: 736: 409: 10062: 9094: 7563:

From Muhammad to Bin Laden: Religious and Ideological Sources of the Homicide Bombers Phenomenon

5948:

State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory

4359:

All his works are full of condemnation of philosophy and yet he was a great philosopher himself.

2751:

have spread to both east and west, and will become the main support of the Muslims of the earth.

2142:. At the time Ibn Taymiyya was 42 years old. He was protected by the then Governor of Damascus, 1036:. This prompted rival clerics and state authorities to accuse Ibn Taymiyya and his disciples of 14955: 14905: 14900: 14866: 14734: 14561: 14551: 14383: 13701: 13655: 13049: 12730: 12225: 11886: 11816: 11776: 11761: 11441: 11195: 11100: 11085: 11076: 10955: 10920: 10845: 10562: 10536: 10521: 10501: 10399: 10394: 9820: 9773: 9667: 6858: 6792: 6546: 5864: 3656:— written in response to an incident in which Ibn Taymiyya heard a Christian insulting Muhammad 3560: 2675: 2487: 2273: 1774: 1418: 1350: 1106:

Within recent history, Ibn Taymiyya has been widely regarded as a major scholarly influence in

778: 716: 574: 438: 389: 9322:

Michot, Yahya. "Between Entertainment and Religion: Ibn Taymiyya's Views on Superstition", in

7942: 7936: 7650:

Ibn Taymiyya, Radical Polymath, Part I: Scholarly Perceptions (Religion Compass, 2015), p. 105

7424:

Ibn Taymiyya, Radical Polymath, Part I: Scholarly Perceptions (Religion Compass, 2015), p. 101

5973:

State Formation and the Structure of Politics in Mamluk Syro-Egypt, 648–741 A.H./1250-1340 C.E

4160: 4044: 3802:, which was 40 volumes of Quranic exegesis that Ibn Taymiyya wrote in the prison of Damascus. 2742:

and the followers of the salaf were weakened, there appeared in the eighth century the great

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From Visiting Graves to Their Destruction: The Question of Ziyara through the Eyes of Salafis

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Theology and Creed in Wahabi Islam: The Muslim Brotherhood, Ash'arism, and Political Wahabism

3803: 2504: 2475: 1781:

prisoners which the Mongols had taken in Syria, and after negotiation, secured their release.

813: 13624: 9344:

Michot, Yahya. "Ibn Taymiyya's Commentary on the Creed of al-Hallâj", in A. SHIHADEH (ed.),

8561: 8404: 7913: 7012: 6850: 6817: 6784: 6294:. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 135–136, 256–257, 296–298. 5856: 5526: 4152: 4036: 1588:

In 1305, Ibn Taymiyya took part in a second military offensive against the Alawites and the

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K. S. Lambton, Ann (2004). "The extinction of the caliphate: Ibn Jama'a and Ibn Taymiyya".

4698: 3334: 3163: 2990:

can be attributed to Ibn Taymiyya. Ibn Taymiyya is highly revered in contemporary militant

2875:

movement as well as the Islamic reformist movement of Ibn al-Amīr Al-San’ani (d. 1768) and

2781: 2630: 2604: 2151: 2056: 1382: 927: 483: 9052:

Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary

4687:

Nettler, Ronald L. (2009). "Ibn Taymīyah, Taqī al-Dīn Aḥmad". In L. Esposito, John (ed.).

2764:

order and other later reformist movements. Ibn Taymiyya has been noted to have influenced

1984:

Ibn Taymiyya called on the Muslims to jihad once again and personally participated in the

8: 14930: 14861: 14841: 14800: 14277: 14242: 14037: 13804: 13604: 13375: 13106: 12983: 12622: 11922: 11848: 11190: 10840: 10654: 10511: 10280: 10201: 10052: 9927: 9855: 9697: 9585: 8562: 8405: 7045: 7013: 6818: 2731: 2522: 2390: 2343: 1706: 1291: 649: 9491: 2192:), in Cairo until September 25, 1307. He was freed due to the help he received from two 2121:, Iraq, requested that Ibn Taymiyya write a book on creed. His subsequent creedal work, 14940: 14795: 14556: 14328: 14181: 13968: 12851: 12807: 12552: 12365: 12252: 12026: 11987: 11901: 11736: 11699: 11661: 11583: 11458: 11230: 11015: 10890: 10865: 10687: 10674: 10364: 10236: 10216: 10085: 10047: 9977: 9957: 9673: 9597: 9173: 8619: 8484: 8349: 7852: 7756: 7748: 7686: 7678: 6684: 6643: 6518: 6477: 6431: 6390: 6346: 6239: 5527: 5374: 4927: 4350: 4313: 3712: 3556: 3456: 3397: 3137: 2973: 2824: 2626: 2373: 1959:(i.e, those original non-Muslims fighting in Tatar armies and who never embraced Islam) 1901: 1881: 1664:

condemning the political order of the Tatars. The Ilkhanate army managed to defeat the

1346: 1157: 1100: 982: 860: 639: 609: 335: 13944: 9381:

Michot, Yahya. "Ibn Taymiyya on Astrology. Annotated Translation of Three Fatwas", in

7707:

Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim al-Jawziyya

6661:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6620:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6495:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6454:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6408:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6367:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

6323:

S. Islam, Jaan; Eryiğit, Adem (2022). "2: The Works: Their Author, and Significance".

4762:

Ibn Taymiyya on reason and revelation : a study of Darʾ ta'āruḍ al-ʻaql wa-l-naql

4373:

Islamic Theology, Philosophy and Law: Debating Ibn Taymiyya and Ibn Qayyim Al-Jawziyya

3503: 2664: 58: 15074: 14856: 14775: 14699: 13994: 13960: 13904: 13147: 13086: 12993: 12701: 12565: 12414: 12360: 12256: 11891: 11858: 11786: 11781: 11741: 11729: 11714: 11694: 11595: 11571: 11397: 11220: 11060: 10995: 10349: 10255: 10180: 9808: 9685: 9319:. Studies in Honor of Dimitri Gutas (Leiden – Boston: Brill, 2012), pp. 453–475. 9298: 9283: 9246: 9227: 9185: 9148: 9100: 9031: 8976: 8906: 8875: 8832: 8807: 8782: 8757: 8732: 8650: 8623: 8609: 8573: 8540: 8515: 8488: 8474: 8441: 8416: 8380: 8355: 8253: 8228: 8203: 8202:. Vail-Ballou Press, Binghamton, N.Y., USA: Yale University Press. pp. 101–102. 8178: 8142: 8114: 8089: 8028: 7977: 7946: 7808: 7781: 7760: 7711: 7690: 7566: 7546: 7518: 7490: 7393: 7337: 7285: 7281:

Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ...

7230: 7173: 7115: 7024: 6955: 6927: 6902: 6862: 6851: 6829: 6796: 6785: 6732: 6707: 6688: 6674: 6647: 6633: 6587: 6522: 6508: 6481: 6467: 6435: 6421: 6394: 6380: 6350: 6336: 6303: 6270: 6243: 6229: 6154: 6130: 6087: 6051: 6023: 5976: 5951: 5893: 5868: 5857: 5810: 5785: 5674: 5642: 5538: 5477: 5210: 5142: 5079: 5040: 5009: 4984: 4950: 4878: 4831: 4776: 4766: 4735: 4702: 4624: 4587: 4408: 4404:

Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ...

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movements and underpinned the theological justification for militancy of groups like

3042: 2941: 2793: 2671: 2331: 2296: 2197: 2177: 2064: 2024: 1904: 1745: 1550: 1342: 1138:, one of the major modern proponents of Ibn Taymiyya's works, designated him as the " 644: 541: 478: 76: 13152: 4931: 3268:"Fighting them is obligatory by consensus of the Muslims.. If fighting against the 1962:

Muslims of other ethnicities who became apostates due to their alliance with Mongols

1397:

and after returning 4 months later, he wrote his first book aged twenty nine called

15099: 15054: 14980: 14950: 14925: 14910: 14770: 14536: 14371: 12962: 12936: 12639: 12312: 12215: 12056: 11938: 11791: 11771: 11756: 11321: 10980: 10748: 10359: 10344: 10290: 10221: 10140: 10135: 9791: 9556: 9474: 9457: 9433: 9208: 9200: 9181: 8642: 8601: 8507: 8466: 7740: 7670: 7226:

Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia …

6666: 6625: 6500: 6459: 6413: 6372: 6328: 6295: 6262: 6221: 4919: 4694: 4664: 4305: 3425: 3374: 3329: 2679: 2418: 2327: 2292: 2233: 2232:. In his view, a person could not ask anyone other than God for help except on the 2216: 1694: 1665: 1534: 1507: 1287: 1227: 1145: 1040:, which eventually led to the censoring of his works and subsequent incarceration. 870: 379: 149: 89: 80: 8729:

Majmu Al-Fatawa Ibn Taymiyyah Regarding Life After Death And Affairs Of The Unseen

7082:

The Hanbali and Wahhabi Schools of Thought As Observed Through the Case of Ziyārah

5597:""Ibn Taymīyah, Taqī al-Dīn Aḥmad." The Oxford Encyclopedia of Islam and Politics" 4309: 4070:

The Archetypal Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri

2417:

in religious-political disputes. Ibn Taymiyya's enemies accused him of advocating

1569:

Once more, Ibn Taymiyya collaborated with the Mamluks in 1300, when he joined the

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Youssef, Michael (1985). "11: The Link Between Muslim Brotherhood and Al-Jihad".

7892: 4217: 3969: 3848: 3836: 3526: 3460: 3452: 3421: 3405: 3204: 3148: 3133: 2969: 2937: 2853: 2803: 2785: 2777: 2691: 2593: 2509: 2201: 2143: 2060: 1825:

even if you see me on their side with a Qurʾan on my side, kill them immediately!

1481: 1338: 1330: 1189: 1111: 951: 920: 899: 808: 679: 627: 589: 557: 532: 502: 13646: 6706:. New York, USA: Routledge: Taylor & Francis Group. pp. 180, 184, 189. 4110:

The Archetypal Sunni: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri

3599:– four volumes; in modern critical editions it amounts to more than 2,000 pages. 3151:, who labels the chapter on the history of modern Islamic movements in his book 3094:(Islamic law); despite officially professing Islam. Ibn Taymiyya issued various 2245:

1309, the year after his release, saw a new Mamluk sultan accede to the throne,

1630:

who were allied with the Mongols. Due to the Mongol legal system that neglected

14895: 14871: 14851: 14831: 14366: 14247: 14054: 13973: 13839: 13816: 13799: 13650: 13575: 13499: 13020: 12926: 12535: 12490: 12485: 12336: 12305: 12210: 12093: 11931: 11684: 11617: 11610: 11600: 11448: 11185: 11046: 10975: 10950: 10810: 10743: 10659: 10409: 10310: 10231: 10226: 10115: 10100: 10067: 10022: 9951: 9814: 9522: 5195: 5191: 3294:

great number among them, even in their jurists and worshippers, especially the

3178:

in 1258 and had then converted to Islam. Once they were in control the town of

2443: 2356: 1736: 1702: 1386: 1374: 1223: 1161: 1005: 798: 689: 399: 287: 177: 14014: 13821: 13013: 9193:

Linhoff, Josef (2020). "III: Love, saints and shirk: Ibn Taymiyya (d. 1328)".

8646: 8639:

The Mongol Empire between Myth and Reality: Studies in Anthropological History

8511: 8504:

The Mongol Empire between Myth and Reality: Studies in Anthropological History

7744: 6299: 6292:

The Mongol Empire between Myth and Reality: Studies in Anthropological History

6266: 6259:

The Mongol Empire between Myth and Reality: Studies in Anthropological History

4923: 4780: 1525:

says that during his incarceration, Ibn Taymiyya "wrote his first great work,

15018: 14785: 14709: 14683: 14617: 13978: 13908: 13888: 13850: 13474: 13459: 13223:

Abū ʿAbdillāh Muḥāmmad ibn Karrām ibn Arrāk ibn Huzāba ibn al-Barā’ as-Sijjī

13030: 12955: 12765: 12726: 12713: 12688: 12594: 12383: 12355: 12232: 12186: 12104: 11803: 11704: 11689: 11679: 11514: 11476: 11453: 11415: 11326: 11056: 11050: 11040: 11028: 10486: 10206: 10155: 10042: 10017: 10006: 9374:

of Ibn Taymiyya, with Introduction, Annotation, and Appendices, Part II", in

5214: 5187: 3572: 3477: 3156: 3050: 3003: 2919: 2792:

used a fatwa of Ibn Taymiyya to justify the burning alive of Jordanian pilot

2463: 2225: 2032: 1589: 1582: 1546: 1271: 1169: 1123: 974: 855: 564: 13940: 9359:

of Ibn Taymiyya, with Introduction, Annotation, and Appendices, Part I", in

7733:

Bulletin of the School of Oriental and African Studies, University of London

6257:

Aigle, Denise (2015). "7: Mongol Law versus Islamic Law- Myth and Reality".

3897:

Ibn Taymiyah lives up to his reputation as a fiercely polemical proto-Salafi

2932:(Islamic law) was best preserved through the teachings and practices of the 14975: 14920: 14673: 14429: 14414: 14252: 14006: 13935: 13723:

Abū’l-Huzayl Muḥāmmad ibn al-Huzayl ibn Abdillāh al-Allāf al-Abdī al-Bāsrī

13663: 13641: 13632: 13532: 13009: 12825: 12760: 12453: 12350: 12341: 12247: 12001: 11669: 11588: 11519: 11383: 10880: 10820: 10795: 10776: 10531: 10285: 10196: 10125: 10090: 9679: 8086:

Routledge Handbook of U.S Counterterrorism and Irregular Warfare Operations

8025:

The Twelver Shia in Modern Times: Religious Culture & Political History

7538: 7266:

Essai sur les doctrines sociales et politiques de Taki-d-Din Ahmad b Timiya

6127:

Lebanon Country Study Guide Volume 1 Strategic Information and Developments

4095:

Makdisi, ', American Journal of Arabic Studies 1, part 1 (1973), pp. 118–28

3624:) – 11 volumes; in modern critical editions it amounts to some 4,000 pages. 3534: 3473: 3409: 3192: 3034: 2949: 2889: 2884: 2807: 2349: 2288: 2114: 2072: 1973: 1870:

of Syria by Ghazan Khan. What has been called Ibn Taymiyya's "most famous"

1761: 1726: 1647: 1522: 1511: 1422: 1283: 1173: 1096: 1068: 1025: 959: 910: 865: 803: 768: 497: 404: 110: 14607: 13673: 13171: 12791: 8641:. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 283–305. 8605: 8470: 6670: 6629: 6610:

by Hunt Janin and Andre Kahlmeyer, McFarland and Co. Publishers, 2007 p.79

6504: 6463: 6417: 6376: 6332: 6261:. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 283–305. 6225: 2612:

God forsake the one who follows them, and purify the earth of their likes.

1447:. An offer of an official position was made to him but he never accepted. 1172:, to justify social uprisings against the contemporary governments of the 14836: 14760: 14566: 13988: 13710: 13678: 13628: 13494: 13192: 13157: 13139: 12931: 12668: 12598: 12278: 12177: 11746: 11719: 11709: 11646: 11551: 11541: 11536: 11368: 11351: 11175: 11090: 10930: 10805: 10546: 10384: 10315: 10300: 10275: 10241: 10165: 10130: 10110: 10105: 10037: 9967: 9714: 8827:

Fakhry, Majid (2006). "Eleven: Theological Reaction and Reconstruction".

7863: 7843:

Ahmad Nizami, Khaliq (1990). "The Impact of Ibn Taymiyya on South Asia".

7731:

Bori, Caterina (2004). "A New Source for the Biography of Ibn Taymiyya".

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schools as well as his creedal beliefs like three-fold classification of

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against the apostate Mongol leaders and Muslim citizens who accepted the

3013:) and his assertion that it became obligatory for "true Muslims" to wage 2883:. In the nineteenth century, Taymiyyan tradition would expand across the 2876: 2837: 2773: 2765: 2683: 2635: 2584: 2118: 2048: 1789: 1651: 1235: 1135: 1008:, Ibn Taymiyya's condemnation of numerous folk practices associated with 993: 669: 654: 614: 473: 231: 9896: 9243:

The Emergence of Islam: Classical traditions in contemporary perspective

9014:

Nicholas of Cusa and Islam: Polemic and Dialogue in the Late Middle Ages

8806:. Cambridge, UK: Cambridge University Press. pp. 253–254, 413–414. 7856: 6048:

Everyday Jihad: The Rise of Militant Islam Among Palestinians in Lebanon

5112:"Lessons From Islamic History: Ibn Taymiyya and the Synthesis of Takfir" 4669: 4652: 4354: 4341:

Nadvi, Syed Suleiman (2012). "Muslims and Greek Schools of Philosophy".

3907:. Liberty Plaza, New York, USA: Cambridge University Press. p. 85. 894: 14765: 14668: 14587: 14502: 14346: 13637: 13434: 13215: 13161: 13059: 12997: 12948: 12914: 12867: 12788: 12721: 12708: 12626: 12602: 12531: 12436: 12378: 12300: 12203: 11576: 11340: 11336: 11170: 11095: 11071: 11036: 10990: 10925: 10885: 10860: 10815: 10800: 10790: 10465: 10445: 10305: 10295: 9779: 9749: 9603: 9568: 9539: 9534: 7752: 7682: 3481: 3338: 3306: 3245: 3112: 3106: 2923: 2868: 2639: 2600: 2514: 2499: 2491: 2422: 2250: 2246: 2135: 2096: 1966: 1897: 1831: 1749: 1682: 1562: 1414: 1295: 1029: 783: 684: 594: 584: 579: 458: 453: 448: 394: 239: 220: 11421:

Abū’l-Hūsayn Abdūrrāhīm ibn Muḥāmmad ibn Uthmān al-Hayyāt (Hayyātīyya)

11280:

Abū Abdirrahmān Bishr ibn Ghiyāth ibn Abī Karīma al-Marīsī al-Baghdādī

9212: 9204: 4760: 2171: 1230:, near what is today the border of Syria and Turkey, currently in the 14826: 14714: 14648: 14592: 14541: 14409: 14351: 14341: 14150: 13892: 13880: 13858: 13789: 13702:

Abū Abdi’l-Lāh Ahmad ibn Abī Du'ad Faraj ibn Carīr ibn Mâlik al-Iyādī

13693: 13599: 13544: 13469: 13123: 13118: 13044: 12988: 12734: 12589: 12582: 12458: 12369: 12283: 12263: 12108: 12049: 11561: 11529: 11484:

Abū ʿAbdillāh al-Husayn ibn Muḥāmmad ibn ʿAbdillāh an-Najjār ar-Rāzī

11372: 11250: 11165: 11160: 10970: 10935: 10830: 10825: 10506: 10414: 10404: 10374: 9785: 9755: 9399:

Michot, Yahya. "An Important Reader of al-Ghazālī: Ibn Taymiyya", in

8852: 8850: 8848: 8506:. Koninklijke Brill nv, Leiden, The Netherlands: Brill. p. 273. 7938:

Faith Misplaced: The Broken Promise of U.S.-Arab Relations: 1820–2001

7513:, pg. 40. Part of the Contemporary issues in the Middle East series. 4983:. New York, USA: Routledge: Taylor & Francis Group. p. 182. 4949:. New York, USA: Routledge: Taylor & Francis Group. p. 180. 4734:. New York, USA: Routledge: Taylor & Francis Group. p. 180. 4623:. New York, USA: Routledge: Taylor & Francis Group. p. 180. 4612: 3930:. New York, USA: Routledge: Taylor & Francis Group. p. 179. 3521: 3465: 3386: 3299: 3257: 3085: 3006: 2872: 2857:

reform movement that differ from other Sunnis who adhere to the four

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considered Ibn Taymiyya to be an innovator though not an unbeliever.

2426: 2342:

resulted in Ibn Taymiyya being imprisoned on August 26, 1320, in the

2309: 2020: 1908: 1765: 1606: 1358: 1326: 1131: 970: 823: 674: 489: 443: 414: 13883: 9194: 8377:

Mawlana Mawdudi and Political Islam: Authority and the Islamic state

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The Hanbali School of Law and Ibn Taymiyya: Conflict Or Conciliation

3512: 3250: 3243:

code. This essentially meant that Mongols were living in a state of

2596:, an honorific title with which he is sometimes still termed today. 2260:, a book noted for its account of the role of religion in politics. 1402: 1401:(Rites of the Pilgrimage), in which he criticized and condemned the 1270:

of his time. His religious studies began in his early teens when he

14663: 14602: 14597: 14521: 14419: 14077: 14044: 13899: 13784: 13776: 13570: 12975: 12906: 12829: 12812: 12643: 12630: 12463: 12409: 12191: 11639: 11430: 11263: 10855: 10571: 10470: 10455: 10440: 10435: 10354: 9962: 9650: 7044:

Beranek, Ondrej; Tupek, Pavel (July 2009). Sohrabi, Naghmeh (ed.).

4795:"Atheism and Radical Skepticism: Ibn Taymiyya's Epistemic Critique" 4653:"Post-Salafism: Religious Revisionism in Contemporary Saudi Arabia" 3895:. Berkeley, California, USA: University of California. p. 33. 3885:

Hanafis and the followers of Ashʿarite speculative theology (kalam)

3485: 3385:(Refutation of the Rationalists); Ibn Taymiyya zealously denounced 3159: 3117: 3054: 3046: 2995: 2991: 2987: 2977: 2965: 2961: 2656: 2229: 2044: 2040: 1948: 1784: 1690: 1686: 1673: 1574: 1393:(exegesis of Qur'an). In November 1292, Ibn Taymiyya performed the 1260: 1165: 1153: 1140: 1107: 1088: 1048: 1033: 989: 880: 818: 773: 384: 116: 8845: 8591: 8589: 8065: 7665:

Little, Donald P. (1975). "Did Ibn Taymiyya Have a Screw Loose?".

7406: 4294:"Sectarianism and the prevalence of 'othering' in Islamic thought" 3870:

Social, Economic and Political Studies of the Middle East and Asia

2580: 2207: 1872: 1361:. In 1282, Ibn Taymiyya completed his education at the age of 20. 1043:

Nevertheless, Ibn Taymiyya's numerous treatises that advocate for

966: 14444: 14424: 14295: 14214: 14082: 14062: 14023: 13868: 13715:

Abū Hāshīm Abdu’s-Salām ibn Muḥāmmad ibn Abdi’l-Wahhāb al-Jubbā'ī

13659: 13616: 13463: 13453: 13178: 13127: 13081: 12919: 12816: 12717: 12696: 12575: 12570: 12445: 12396: 12324: 12273: 11994: 11873: 11546: 11360: 11292: 10682: 10120: 8781:. Cambridge, UK: Cambridge University Press. pp. 69, 82–83. 8296:"القرضاوي: النصيريون أكفر من اليهود ولو كنت قادرا لقاتلت بالقصير" 8248:

L. Esposito, John (2002). "2: Jihad and the Struggle for Islam".

8175:

The Shari'a and Islamic Criminal Justice in Time of War and Peace

8053: 7821: 5890:

slam and Inter-Faith Relations: The Gerald Weisfeld Lectures 2006

5075:

The Shari'a and Islamic Criminal Justice in Time of War and Peace

4209:

Ibn Taymiyya, Taqi al-Din Ahmad, The Oxford Dictionary of Islam.

3737: 3507: 3480:

has criticised Ibn Taymiyya over his sectarian discourse against

3311: 3302: 3277: 3208: 3101: 2858: 2843: 2769: 2761: 2648: 2571: 2565: 2560: 2304:

The Way of Charisma'), which dealt with the Shia doctrine of the

2139: 2109:, etc., labelling them as heretics responsible for the crisis of 2105: 1993: 1926: 1857: 1714: 1578: 1427: 1310: 1114:. Major aspects of his teachings, such as upholding the pristine 1076: 1052: 1013: 793: 664: 9348:(Edinburgh, Edinburgh University Press, 2007), pp. 123–136. 9028:

Razi: Master of Quranic Interpretation and Theological Reasoning

6731:. Washington, DC, USA: Georgetown University Press. p. 26. 5807:

Islam and the Secular State: Negotiating the Futnture of Shari'a

1843: 1722: 1431:(independent reasoning by one who is qualified) and discouraged 1234:. At the beginning of the Islamic period, Harran was located in 14474: 14315: 14087: 14067: 13948: 13912: 13101: 13004: 12941: 12820: 12663: 12617: 12097: 11406:

Abū Mūsā Isā ibn Subeyh (Sabīh) al-Murdār al-Bāsrī (Murdārīyya)

11364: 11311: 10735: 10646: 9987: 9366:

Michot, Yahya. "A Mamlûk Theologian's Commentary on Avicenna's

9351:

Michot, Yahya. "A Mamlûk Theologian's Commentary on Avicenna's

8586: 6729:

Salafism in Lebanon: From Apoliticism to Transnational Jihadism

6362: 6360: 5595:

Nettler, Ronald L.; Kéchichian, Joseph A. (February 14, 2015).

4276:

The Garebeg Malud: Veneration of the Prophet as Imperial Ritual

3538: 3517: 3490: 3469: 3448: 3429: 3290: 3261: 3179: 3090: 3078: 3069: 3038: 2928: 2717: 2652: 2447: 2269: 2088: 2016: 1977: 1922: 1913: 1853: 1793: 1778: 1770: 1757: 1731: 1681:

invaders. Ibn Taymiyya drew parallels of their crisis with the

1678: 1642: 1632: 1472:

His work was most influenced by the sayings and actions of the

1466: 1433: 1410: 1406: 1390: 1334: 1302: 1275: 1215: 1149: 1115: 1064: 1060: 985: 788: 187: 94: 85: 11271:

Abū Muḥrīz Jahm ibn Ṣafwān ar-Rāsibī as-Samarqāndī at-Tirmidhī

8756:(1st ed.). Edinburgh University Press. pp. 105–110. 3864:

Sources describing Ibn Taymiyya as a proto-Salafi theologian:

2184:(legal debate), which took place on April 8, 1306. During the 2082: 1263:, Syria, which was ruled by the Mamluk Sultanate at the time. 14479: 14469: 14464: 14434: 14072: 13113: 12738: 12539: 12527: 11329: 11304: 11275: 10664: 8698:"A religious basis for violence misreads original principles" 8598: